Nasai

(1) The fact that Ibrahim (alayhis salam) was the very first to be provided with clothing is a great virtue of his. And this is such a distinction of his in which no other prophet, not even the Seal of the Prophets (sallallahu alayhi wa sallam), shares. This is his partial virtue. And it is not far-fetched that a prophet may, in some partial aspect, possess a virtue over the Seal of the Prophets (sallallahu alayhi wa sallam); however, it is absolutely certain that in totality, the Seal of the Prophets (sallallahu alayhi wa sallam) is superior. It is said that Ibrahim (alayhis salam) attained this virtue because, when he was thrown into the fire, he was stripped naked in the path of Allah, and he bore this for the sake of Allah’s pleasure and in hope of reward. Or, it is because he was the very first to wear clothing, which was certainly a covering garment. Its recompense will be given to him in the form of this virtue.

(2) “In the same way”—that is, all the limbs will be in their original state, even to the extent that there will be no circumcision (khitan), since this is a later alteration; however, in terms of size, the body will be larger.

Hadith Commentary:
Qastallani said: What is meant are those Bedouins who accepted Islam solely out of worldly desire, and after the passing of the Messenger of Allah (sallallahu alayhi wa sallam), they reverted from Islam. Also intended are all the people of innovation (ahl al-bid‘ah), whose entire way of life has become immersed in innovations.

Hadith Commentary:
➊
From this hadith and the noble verse, it is also understood that the Prophets (alayhim as-salam) do not possess knowledge of the unseen (ghayb), except for that which Allah, the Exalted, informs them of. Likewise, after the Prophets (alayhim as-salam) depart, they are not informed of the actions of their communities.

➋
After the passing of the Messenger of Allah (sallallahu alayhi wa sallam), the door of tribulations (fitan) was opened.
Except for Madinah, Makkah, and Bahrain, uproar and commotion arose in all other places. In Yamamah, Musaylimah the Liar claimed prophethood.
Aswad Ansi was also a claimant to prophethood, who met his fate in Hell three days before the passing of the Messenger of Allah (sallallahu alayhi wa sallam).
Some people became his followers, some reverted to the ways of the Age of Ignorance, and some remained upon Islam but denied certain obligations, as was the case with those who denied zakat, against whom Abu Bakr (radi Allahu anhu) fought for a year.
Some of the apostates (murtaddin) were killed, but most of them returned to Islam.
It is likely that regarding these very people, the Messenger of Allah (sallallahu alayhi wa sallam) will use the words "my companions" (ashabi).

➌
From this hadith, a partial virtue of Ibrahim (alayhis-salam) is understood. However, this does not necessitate that he is superior to the Chief of the Prophets, Muhammad (sallallahu alayhi wa sallam), because a partial virtue does not necessitate overall superiority.
According to our inclination, by "my companions" (ashabi) is meant all the people of innovation (ahl al-bid‘ah), whose entire way of life is innovations and customs.
Regarding them, the Messenger of Allah (sallallahu alayhi wa sallam) will at first show leniency.
Then, when he becomes aware of their true state, he will declare disavowal from them.
May Allah protect us all from this.

Hadith Footnote:
The intended meaning is those people who, after the passing of the Prophet (sallallahu alayhi wa sallam), became apostates during the caliphate of Abu Bakr as-Siddiq (radi Allahu anhu).
Abu Bakr (radi Allahu anhu) waged jihad against them.
These were the Bedouins from the villages who had entered Islam in name only, and with the passing of the Prophet (sallallahu alayhi wa sallam), immediately apostatized and stood in opposition to Islam. They were either hypocrites or had entered Islam out of fear of its dominance.
And they had never truly taken any interest in Islam at all.
These apostates waged war against the Islamic Caliphate and were either defeated or killed.

Hadith Commentary:
1.
The particular distinction of Ibrahim (alayhis salam) was that he was cast naked into the fire of Nimrod. Since this was for the sake of Allah, on the Day of Resurrection he will be clothed before all other people. Although the Messenger of Allah (sallallahu alayhi wa sallam) is superior to all the prophets, this partial merit does not contradict the overall superiority, as the Messenger of Allah (sallallahu alayhi wa sallam) said: “On the Day of Resurrection, when I regain consciousness, I will see Musa (alayhis salam) holding onto the side of the Throne of Allah.” (Sahih al-Bukhari, al-Khusumat, Hadith: 2411) This is also a principle that the speaker is not included in his general address. Since the Messenger of Allah (sallallahu alayhi wa sallam) is the speaker, he is therefore excluded from the aforementioned ruling.

2.
Those whose condition is described at the end of the hadith are, most likely, those who became apostates after the death of the Messenger of Allah (sallallahu alayhi wa sallam) during the caliphate of Abu Bakr (radi Allahu anhu), and Abu Bakr (radi Allahu anhu) fought jihad against them.

3.
The Messenger of Allah (sallallahu alayhi wa sallam) will repeat the words of ‘Isa (alayhis salam), which the Qur’an has stated in these words: “As long as I was among them, I watched over them; but when You took me up, You were the Watcher over them, and You are Witness over all things. If You punish them, they are Your servants; and if You forgive them, then surely You are the Mighty, the Wise.” (, 118)

4.
In any case, from this hadith, Imam al-Bukhari (rahimahullah) has established a particular merit of Ibrahim (alayhis salam).

Hadith Commentary:
1.
The complete translation of the verses is as follows:
"I was a witness over them as long as I remained among them, but when You took me up, You were the Watcher over them, and You are a Witness to all things. If You punish them, they are Your servants; and if You forgive them, then surely You are the Mighty, the Wise."
(al-Ma'idah: 117/5, 118)

2.
In this noble verse, there is a plea for pardon and forgiveness in the context of the servants’ humility and the majesty of Allah’s grandeur.
Subhan Allah! How wondrous and eloquent is this verse. Thus, in a hadith it is mentioned that one night, while reciting this verse in the voluntary prayers (nawafil), such a state overcame the Messenger of Allah (sallallahu alayhi wa sallam) that he kept repeating this verse in every unit (rak‘ah) until morning came.
(Musnad Ahmad: 149/5)

3.
In any case, in this noble verse, ‘Isa (alayhis salam) will intercede before Allah on behalf of the servants in a most wise manner.
First, while declaring the greatness of Allah, he will say that if You punish them, they are indeed Your servants—they can neither utter a word nor escape anywhere; and if You forgive them, then how magnificent is Your attribute of forgiveness! And if You forgive them, You are Sovereign, and if You punish, You are also Sovereign.
Wallahu al-musta‘an.

Hadith Commentary:
In this hadith, those meant are the apostates (murtaddin) against whom Hazrat Siddiq Akbar radi Allahu anhu had girded himself for jihad, and also those are meant who, by spreading innovations (bid‘at) within Islam, distorted the true form of the religion.
Even today, such people can be seen in abundance at graves and shrines of elders, about whom it has been said:
"The complaint of the treachery of loyalty that the people of the sanctuary have against the sanctuary itself—
If I were to express it in the idol-house, even the idol would say: 'Alas, alas!'"

Hazrat ‘Isa alayhis salam said: "O Allah! As long as I remained among them, I was a witness over them. Then, when You took me, You alone became the Watcher over them, and You are fully aware of everything. If You punish them, they are Your slaves; and if You forgive them, then surely You are the Mighty, the Wise."

Hadith Commentary:
(1)
In this hadith, the mention is of the apostates (murtaddin), against whom Abu Bakr as-Siddiq radi Allahu anhu waged jihad, as has been clarified by Qabeesah in one narration.
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3447)
Or, by this is meant that group of Bedouins who had not yet been adorned with civility and morals, nor had Islam truly entered their hearts.
Some scholars have taken it to refer to the group of hypocrites (munafiqun) who entered the fold of Islam not out of recognition of its truth, but rather due to worldly greed and self-interest.
This is why, when the true state of these people became clear to the Messenger of Allah sallallahu alayhi wa sallam, he did not maintain any leniency regarding them, but rather said:
“Destruction and ruin be upon the one who, after me, changes my religion.”
(Sahih al-Bukhari, al-Fitan, Hadith: 7051)
(2)
Imam al-Bukhari rahimahullah, through these ahadith, has described the state in which people will be resurrected on the Day of Judgment: that they will be raised in a completely naked state, that is, with bare bodies, as the Messenger of Allah sallallahu alayhi wa sallam himself informed us on this occasion by reciting a verse of the Noble Qur’an, that Allah, the Exalted, will recreate all mankind.
All will rise from their graves barefoot, naked, and uncircumcised.
This promise of Allah is true, and He will certainly fulfill it.
There is no room for any doubt or uncertainty in this.
Wallahu al-musta‘an.

Hadith Commentary:
And those people of innovation (ahl al-bid‘ah) will also be rejected who disfigured Islam with various kinds of innovations, as is mentioned in another narration that they will be prevented from the Pond of Kawthar.
When this becomes known, the Prophet (sallallahu alayhi wa sallam) will say: "Suhqan liman ghayyara ba‘di deeni"—"Distance (be) for those who changed my religion after me."
In all of the aforementioned hadiths, there is some mention of ‘Isa (alayhis salam).
For this reason, they have been brought here, and this is the reason for their relevance to the chapter.

Hadith Commentary:
➊
Those people of innovation (ahl al-bid‘ah) will also be prevented from the Pond of Kawthar who, by promoting innovations (bid‘at), distorted the face of Islam, because in one narration it is stated:
“May there be distance for those who, after my departure, altered my religion.”
(Sahih al-Bukhari, al-Riqaq, Hadith: 6584)
➋
In all these hadiths, in one way or another, there is mention of ‘Isa (alayhis salam), which is why Imam Bukhari (rahimahullah) has included them under this chapter heading.
The purpose is to introduce ‘Isa (alayhis salam) and to describe his circumstances.
And Allah knows best.

Hadith Commentary:
The wretched Rafidis derive from this hadith the meaning that all the companions (Sahabah) of the Prophet—Allah forbid!—turned away from Islam after his passing, except for a few companions such as Jabir ibn Abdullah Ansari, Abu Dharr al-Ghifari, Miqdad ibn Aswad, and Salman al-Farsi (radi Allahu anhum), who remained steadfast upon Islam and firm in their love for the Ahl al-Bayt.

We say that all the companions remained steadfast upon Islam, especially the ten who were given glad tidings of Paradise (asharah mubasharah), for whom the Prophet (sallallahu alayhi wa sallam) gave the glad tidings of Paradise, and the promise of the Prophet cannot be false.

The Noble Qur’an is filled with the virtues of these great personalities, and numerous hadiths have been narrated regarding their merits. If, Allah forbid, the claim of the Rafidis were correct, then the blessings of the Prophet’s companionship would be considered less than the companionship of a dervish, and this would be a great insult and disrespect to the Prophet.

Now, as for those reports from some companions in which there appears to be doubt that they acted contrary to the will of Allah and His Messenger, firstly, these narrations are not authentic.

Secondly, even if they are authentic, the companions were not infallible (ma‘sum).

It is possible for them to make errors in ijtihad (independent juristic reasoning), for which they are worthy of being excused, and it is established from hadith that if a mujtahid errs, he still receives one reward.

Moreover, from the most eminent companions such as Abu Bakr al-Siddiq, Umar al-Faruq, Uthman al-Ghani (radi Allahu anhum), and others, there is no report of any action contrary to the Shari‘ah.

(Wahidi)

Hadith Commentary:
1.
Those people who became apostates after the Messenger of Allah (sallallahu alayhi wa sallam) were Bedouins living in remote areas, who had accepted Islam due to personal interests and fear of bloodshed. Therefore, the word "rijal" (men) has been used, which indicates their humiliation and disparagement.

By this, it is absolutely not meant those people who were always in the company of the Messenger of Allah (sallallahu alayhi wa sallam) and were his loyal and true devotees. Regarding them, Allah the Exalted has stated:
“Allah is pleased with them and they are pleased with Him.” ()
Especially the ‘Asharah Mubasharah, whom the Messenger of Allah (sallallahu alayhi wa sallam) gave glad tidings of Paradise in a single gathering, as well as the two Shaykhs, Abu Bakr as-Siddiq (radi Allahu anhu) and Umar al-Faruq (radi Allahu anhu), who were the advisors and ministers of the Messenger of Allah (sallallahu alayhi wa sallam), and even after death are resting beside him. Only an irreligious person could declare them disbelievers; for the people of faith, such a thing is not possible.

And Allah knows best.

Hadith Commentary: Benefits and Issues: From this hadith, it is understood that the first to be clothed will be Ibrahim (alayhis salam), because he was cast naked into the blazing fire, and this is a particular merit. However, this does not necessitate superiority of Ibrahim (alayhis salam) over the Noble Prophet (sallallahu alayhi wa sallam), and therefore, there is no need for any interpretation. The explanation and commentary of the hadith have already been mentioned previously.

Explanation:
1:
Just as We created the first man, so shall We return him again (bring him back to life)... (: al-Anbiya: 104)

2:
As long as I was among them, I watched over them. Then when You took me up, You became their Protector and Guardian. You are aware of everything. If You punish them, they are Your servants and slaves (You may punish them), and if You forgive them, then surely You are the Mighty, the Wise (: al-Ma'idah: 118)

Explanation:
1:
Just as We originated the first creation, so shall We repeat it; this is a promise binding upon Us, and We shall certainly fulfill it. ()

2:
The clothes of Ibrahim (alayhis salam) were the first to be removed in the path of Allah, and he was cast into the fire; therefore, on the Day of Resurrection, he will be the first to be clothed. From this hadith, it is understood that if a person's faith and deeds are not correct, he cannot be saved from punishment, even if he has kept the company of a great religious personality. What could be greater ignorance than to become complacent in one's actions out of pride in association with another person? Most of those who have kept the company of great shaykhs are afflicted with this deadly disease. This hadith also shows that inventing new things in religion and acting upon them is a cause of great loss.

3:
If You punish them, then surely they are Your servants; and if You forgive them, then surely You are the Mighty, the Wise. ()

Explanation:
1:
Surah Abasa: 42.

Urdu marginal note:
That is, just as one came into this world, in the same state one will be returned and taken to the Hereafter. Other than one's deeds, nothing of this world will accompany a person. And even the deeds will be in the form of spiritual effects. The meaning of meeting Allah Ta'ala is to be present before Him.

(1) Some details of this narration have already been mentioned previously. (See, Hadith: 2084)

(2) “To the left side” means that they will be taken towards Hell. The inhabitants of Hell are referred to as the companions of the left (ashab al-shimal).

(3) “They became apostates at that very moment”—the trial (fitnah) began immediately after the passing of the Messenger of Allah sallallahu alayhi wa sallam and continues to this day. Some unfortunate person or another continues to become an apostate. May Allah protect us from it. It is possible that only those people are intended who became apostates immediately after the passing of the Prophet sallallahu alayhi wa sallam and against whom Abu Bakr al-Siddiq radi Allahu anhu fought. And it is also possible that what is meant is not apostasy from Islam itself, but rather apostasy from the Sunnah, i.e., after the Prophet sallallahu alayhi wa sallam, they became innovators (ahl al-bid‘ah) and, deviating from the original Islamic teachings, remained firm upon this innovative deviation. May Allah protect us from innovations and superstitions.

Benefit:
It is established from this hadith that there should be a pulpit (minbar) in the mosque. On the Day of Resurrection, a person will be completely naked; on that day, all will be equal, and they will be without circumcision (khitan). On the Day of Resurrection, the first to be clothed will be Ibrahim (alayhis salam). [صحيح البخاري : 6526]